宗鏡錄 39.5

39.5

答。空有二種。一難解空。二易解空。十喻是易解空。今以易解空。喻難解空。唯識意。亦如是。但約唯識。具一切法門。而眾生有二種。一多著外色。二少著內識。如上界多著內識。下二界著外色多。著內識少。如學問人多得外解。若約唯識論者。破外向內。令觀明白。法界法皆是一識。識空十法界空。識假十法界假。識中十法界亦中。專以內心。破一切法。若外觀十法界。即見內心。當知若色若識。皆是唯識。若識若色。皆是唯色。今雖說色心兩名。其實只一念無明法性。十界即是不可思議。一心。具一切。因緣所生法。一句。名為一念無明法性心。若廣說四句成一偈。即因緣所生心。即空即假即中。故般若經云。受持一四句偈。與十方虛空等。法華經云。聞一偈。亦與菩提記。一句亦然。三句亦如是。今只觀此一心。即不可思議。十界恒現前。入心地法門。故能不起寂場。現身八會。只是一句。一句中有無量。無量中只一句。是為不思議故。如心諸佛爾。如佛眾生然。心佛與眾生。是三無差別。諸佛解脫。當於眾生心中求。眾生心。亦於諸佛解脫中求。始是般若究竟。等。未了者。一切法正。一切法邪。不以心分別。即一切法正。若以心分別。一切法邪。心起想即癡。無想即泥洹。此不思議非青黃赤白。方圓長短。無名無相。究竟寂滅。唯當心知。口不能說。若有因緣。善方便。用四悉檀。亦可得說。為眾生無量劫自性心不為煩惱所染而染。難可了知。迷妄名染。染即覆心。不見淨性。所以久處生死。不能返本還原。原實難解。二乘尚不聞其名。何況凡夫。今佛為作習因。如大通佛所繫珠。至釋迦時方成果實。令此種子漸漸積習。後遇聲光。發此種子。轉凡入聖。漸積功德。具足大悲心。皆已成佛道。若不爾者。無明覆法性。出十法界五陰。重迷積沓。若能超悟。起二乘五陰。乃至佛陰。華嚴經頌云。心如工畫師。造種種五陰。一切世間中。無不由心造。諸陰只心作耳。觀無明心畢竟無所有。而能出十界諸陰。此即不思議。如法華經云。一念夢心。行因得果。在一念眠中。無明心與法界性合。起無量煩惱。尋此煩惱。即得法性。

[The Śāstra] answers: "There are two kinds of emptiness: first, emptiness that is difficult to understand; second, emptiness that is easy to understand. The ten metaphors are emptiness that is easy to understand. Now, emptiness that is easy to understand is used to illustrate emptiness that is difficult to understand." The purport of consciousness-only is also like this. Relying solely on consciousness-only, it completely possesses all Dharma approaches. Yet sentient beings are of two kinds: first, those who are largely attached to external form; second, those who are seldom attached to internal consciousness. For instance, in the higher realms they are mostly attached to internal consciousness, while in the lower two realms they are mostly attached to external form and seldom attached to internal consciousness. It is like learners who mostly acquire external interpretations. If one proceeds according to the treatises on consciousness-only, they demolish the external and direct toward the internal, causing the contemplation to become clear. The dharmas of the dharmadhātu are all the single consciousness. When consciousness is empty, the ten dharmadhātus are empty; when consciousness is provisional, the ten dharmadhātus are provisional; when consciousness is the middle, the ten dharmadhātus are also the middle. It exclusively employs the internal citta to demolish all dharmas. If one externally contemplates the ten dharmadhātus, one directly sees the internal citta. One should know that whether form or consciousness, all are consciousness-only; whether consciousness or form, all are form-only. Although we now speak of the two names 'form' and 'citta', in truth it is only a single thought of ignorance-[as]-dharmatā. The ten realms are simply the inconceivable one mind, which is endowed with all phenomena produced by causes and conditions. In a single phrase, it is called 'the citta of a single thought of ignorance-[as]-dharmatā'. If explained extensively, four phrases make up a gāthā: namely, the citta produced by causes and conditions is identical to the empty, identical to the provisional, and identical to the middle. Therefore the Prajñāpāramitā Sūtra says: 'To uphold a single four-line gāthā is equal to the space of the ten directions.' The Lotus Sūtra says: 'If one hears even a single gāthā, one is also given the prediction of bodhi.' A single phrase is also like this; three phrases are likewise. Now, merely contemplating this one mind is inconceivable: the ten realms are constantly present before one, entering the Dharma-gate of the mind-ground. Thus, without rising from the site of serenity, one manifests bodies in the eight assemblies. It is merely a single phrase; within the single phrase there are immeasurable [dharmas], and within the immeasurable there is merely a single phrase. This is precisely because it is inconceivable. As with the citta, so with the buddhas; as with the buddhas, so with sentient beings. Citta, buddhas, and sentient beings—these three are not different. The liberation of all buddhas should be sought within the citta of sentient beings; the citta of sentient beings should also be sought within the liberation of all buddhas. Only then is it the ultimate prajñā, and so on. For those who have not realized it, all dharmas are correct, all dharmas are deviant. When one does not discriminate with the citta, then all dharmas are correct; if one discriminates with the citta, all dharmas are deviant. When the citta gives rise to thoughts, that is ignorance; when there are no thoughts, that is nirvāṇa. This inconceivable is neither blue, yellow, red, nor white, neither square, round, long, nor short; it is without name and without characteristic, ultimately quiescent. It must only be known in the citta; the mouth cannot express it. If there are causes and conditions and skillful means, through employing the four siddhāntas it may also be explained. Because for sentient beings across immeasurable kalpas, their citta of original nature is defiled without being defiled by kleśas, it is difficult to comprehend. Delusion and falsehood are called 'defilement'; defilement then veils the citta, so that one does not see the pure nature. For this reason, remaining long in saṃsāra, they cannot return to the source and revert to the origin. The origin is truly difficult to comprehend; the two vehicles do not even hear its name, much less ordinary beings. Now the Buddha creates for them the cause of habituation, like the jewel sewn [into the garment] at the time of the Buddha Mahābhijñājñānābhibhū, which only bore fruit at the time of Śākyamuni. He causes this seed to gradually accumulate through practice; later, encountering sounds and rays of light, this seed is brought forth, transforming the ordinary into the noble, gradually accumulating merits, fulfilling the mind of great compassion, so that all have already attained the Buddha Way. If this were not so, ignorance would veil the dharmatā, giving rise to the five aggregates of the ten dharmadhātus, piling up delusion upon delusion. If one can transcendently awaken, one gives rise to the five aggregates of the two vehicles, up to the Buddha's aggregates. A verse in the Avataṃsaka Sūtra says: 'The citta is like a skilled painter, / Producing the various five aggregates; / Within all worlds, / There is nothing that is not produced by the citta.' The various aggregates are produced by the citta alone. Contemplating that the citta of ignorance is ultimately non-existent, yet capable of bringing forth the various aggregates of the ten realms—this is precisely the inconceivable. As the Lotus Sūtra says: 'In a single thought of a dream-citta, practicing the cause and attaining the fruit.' Within a single thought of sleep, the citta of ignorance joins with the dharmadhātu-nature, giving rise to immeasurable kleśas; tracing these kleśas back, one directly attains the dharmatā."